[6:03:28 PM] *** Group call ***
[6:05:39 PM] Thuan Thi Do: Hence Hindus have pictured the God of Desire as
the impulse to manifestation. "Kama"……is in the Rig Veda [x.129] the
personification of that feeling, which leads and propels to creation. He was
the first Movement that stirred the ONE, after its manifestation from the
purely abstract Principle, to create. ‘Desire first arose in It, which was
the primal germ of mind; and which sages, searching with their intellect,
have discovered to be the bond which connects Entity with Non-entity.'" [The
Secret Doctrine, II. 185]. Kama [Desire] is essentially, the longing for
active sentient existence, existence of vivid sensation, the tossing
turbulence of passionate life.

When spiritual Intelligence comes into contact with this thirst for
sensation, its first action is to intensify it. As the Stanza says: "From
their own essence they filled [i.e., intensified] the Kama." [Ibid. 170].
Thus Kama for the individual, as for Kosmos, becomes the primary cause of
reincarnation, and, as Desire differentiates into desires, these chain down
the Thinker to earth, and bring him back, time after time, to rebirth. The
Hindu and Buddhist scriptures are, of course, filled with this statement of
truth.

Until the realisation of Brahman is reached, there must always be Trishna.
When a man has assimilated all that he has acquired, and made it part of
himself, then Trishna will arise and drive him out to seek new experiences.

At first, this is a thirst for external experiences, and this is the sense in
which Trishna, is usually employed. There is, however, another and keener
thirst, well expressed in the phrase: "My soul is athirst for God"; yea, even
for the living, God." This is the thirst of the part to find the whole to
which it belongs. If we think of the part coming forth from, but never losing
the link with, the whole, then there is always a certain retractive
force,trying to bring the part back. The Spirit, which is divine, can find no
permanent satisfaction outside divinity: it is this dissatisfaction, this
desire to search, which is the root of Trishna, and which brings a man out of
Devachan, or, in fact, out of any condition, until the end of the search is
reached.

It is quite possible for a man to obtain a certain lower kind of Moksha - a
temporary liberation from rebirth. Thus certain of the less developed yogis
in India deliberately kill out all desires belonging to this particular
world. Realising that the world is transitory, that it is hardly worth while
to take very much trouble to remain in it, especially if there has been much
suffering or disappointment, the man reaches that form of vairagya [
non-attachment ] which is called technically "burning-ground vairagya"; this
does not lead to full Liberation, but it does result in a partial liberation.

As one of the Upanishats states, a man is born in the world to which his
desires lead him. Hence, having killed all desire for anything in this world,
the man passes away from it, and is not reborn in it. He will then pass into
a loka [ world ] which is not permanent, but in which he may remain for long
ages. There are a number of such worlds, connected very often with the
worship of a particular Divine form, connected with special kinds of
meditation, and so on, and a man may pass into one of these, and remain there
for a quite indefinite, time. In the case of those who have given themselves
very largely to meditation, their desire is is entirely towards Objects of
meditation: consequently they stay in the mental world, whither their own
desires have led them.

Whilst such people have taken themselves out of the troubles of this world,
they will ultimately come back to a world, either this world, if it is still
going on, or a world similar to this, where they can take up their evolution
at the point at which it was dropped. Hence the troubles are only postponed,
and it does not , therefore, seem to be worth while to adopt the plane
described.

It is because it is possible to "kill out " desire that occult teachers
prescribe instead transmutation of desire. That which is killed will rise
again: that which is transmuted is changed forever. A person, in a very
imperfect condition of evolution, who kills out desire, kills at the same
time all possibility of the higher, evolution, because he has nothing to
transmute. Desire is dead for the present life, which means that all the
higher life of the emotions and of the mind is for the time killed.

The false vairagya is a repulsion from the lower, brought about by
disappointment, trouble, or weariness of some kind: the true indifference to
the lower things results from the desire for the higher life, and brings
about a quite different result.

In the Voice of The Silence it is said that the soul wants "points that draw
it upwards"; by killing out desire a man gets rid of the taste for life only
temporarily, : the taste is there latent, and will in due time revive.

If a man, who has killed out desire in the manner described, is quite an
average person, with no special intellectual or moral qualities, he will
remain, as said, away from this world, in a condition in which he is quite
happy, but in which he is of no particular use, either to himself or anybody
else.

If, on the other hand, the man is one who has gone a considerable way along
the Path, he may have reached a stage of meditation in which his mental
powers are of very great value. He may be able, even though unconsciously, to
influence the world, and so help in that great stream of mental and spiritual
energy which is drawn upon by the Masters for Their work in the world. This
is the reservoir which is filled with spiritual energy by the Nirmanakayas [
vide The Mental Body, page 193].

A man of this kind, who is filled with the spirit of service, would pass to a
world where he could work along that particular line. It would be a world
about the level of the causal body. Here he would live, literally for ages,
pouring out his stream of concentrated thought, for the helping of others,
and so helping to supply this reservoir of spiritual power.
[7:29:20 PM] Thuan Thi Do:
http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_165.jpg
[7:31:39 PM] Thuan Thi Do:
http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_166.jpg
[7:34:40 PM] Thuan Thi Do:
http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_167.jpg
[7:37:24 PM] Thuan Thi Do: Ahamkara (Sanskrit) Ahaṃkāra [from aham ego, I +
kāra maker, doer from the verbal root kṛ to do] I-maker; conception of egoity
or I-am-I-ness. In its lower aspect, the egoistical and mayavi principle,
born of avidya (ignorance), which produces the notion of the personal ego as
being different from the universal self. In Sankhya philosophy ahamkara is
the third emanation: from prakriti (primal nature or substance) issues mahat
(the great), standing for universal mind, which in turn produces ahamkara,
selfhood, individuality; from ahamkara come forth the five tanmatras, the
subtle forms of the elements or principles and “the two series of sense
organs” (Samkhya-Sutra 1:61).

In the Bhagavad-Gita (7:4), prakriti manifests in eight portions — “earth,
water, fire, air, ether [space: kham-akasa], mind [manas], understanding
[buddhi] and egoity, self-sense [ahamkara]” — all of which relate to the
object side, which gives an erroneous sense of identity or egoity.

As universal self-consciousness, ahamkara has “a triple aspect, as also
Manas. For this conception of ‘I,’ or one’s Ego, is either sattwa, ‘pure
quietude,’ or appears as rajas, ‘active,’ or remains tamas, ‘stagnant,’ in
darkness. It belongs to Heaven and Earth, and assumes the properties of
either” (SD 1:335n).
[7:37:50 PM] Van Atman: Ahankâra (Sk.). The conception of “I”,
Self-consciousness or Selfidentity; the “I”, the egotistical and mâyâvic
principle in man, due to our ignorance which separates our “I” from the
Universal ONE-SELF Personality, Egoism.
[8:55:17 PM] Thuan Thi Do: Dear Matthew Webb,

I think this paragraph on your site is wrong:

" Once the 7 Root Races have run their destined course of evolution, the
Round of the Life Wave passes on to the 2nd Globe and so on, all the way up
to and including the 7th Globe, with 7 Root Races arising each time. When the
evolutionary Life Wave leaves one of the globes of the chain and passes into
the next globe, the globe it has left enters a period of inactivity with only
a bare minimum of life (non-human) left on it…until the Life Wave eventually
reaches that particular globe again, which will be the next Round."
http://blavatskytheosophy.com/chains-globes-rounds-and-root-races/

Since the first globe (angel) is not physical and cannot have 7 root races
passing through it. I think that each race/human is formed on the first
globe, then passes to the next globe etc... and totally we have 7 root races
for the whole chain, instead of 7 root races on the first globe, 7 root races
on the second globe, and so on ... thus, totally we have 49 root races for
the whole chain.
Also, I believe that one round corresponds to one root race, and one round
does not correspond to 7 root races.

Thanks,

Do Thi Thuan
[8:55:37 PM] Thuan Thi Do: Hello Thuan,

Thank you very much for your e-mail and comment.

You said that you considered the statement in the article to be wrong. But
this statement is exactly what is taught in Theosophy. Have you studied in
full "The Secret Doctrine" by H.P. Blavatsky and "The Ocean of Theosophy" by
William Q. Judge?

You are welcome to hold to your own views on the subject of Rounds and Root
Races which you have presented to me in your message but I assure you that
this is not what Theosophy or "The Secret Doctrine" teaches. Please feel free
to prove me wrong if you so wish but the proofs must be very clear and must
come direct from reliable Theosophical sources, not just from personal
opinion.